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Shloka 6

Adhyāya 45 — Duryodhana’s Distress, Śakuni’s Counsel, and the Summons for Dyūta

एष न: शत्रुसत्यन्तं पार्थिवा: सात्वतीसुत: । सात्वतानां नृशंसात्मा न हितोडनपकारिणाम्‌,'भूमिपालो! यह है तो यदुकुलकी कन्याका पुत्र, परंतु हमलोगोंसे अत्यन्त शत्रुता रखता है। यद्यपि यादवोंने इसका कभी कोई अपराध नहीं किया है, तो भी यह क्रूरात्मा उनके अहितमें ही लगा रहता है

eṣa naḥ śatru-satyantaṁ pārthivāḥ sātvatī-sutaḥ | sātvatānāṁ nṛśaṁsātmā na hito 'danapakāriṇām ||

Vaiśampāyana said: “O kings, this man—the son of a Sātvati woman—has become our bitter enemy. Though the Sātvatas (the Yādavas) have done him no wrong, his cruel nature drives him to work against their welfare.”

एषःthis (man)
एषः:
Karta
TypePronoun
Rootएतद्
FormMasculine, Nominative, Singular
नःof us / our
नः:
Sampradana
TypePronoun
Rootअस्मद्
FormGenitive, Plural
शत्रुenemy
शत्रु:
Karta
TypeNoun
Rootशत्रु
FormMasculine, Nominative, Singular
सत्यन्तम्to the utmost / extremely
सत्यन्तम्:
Karma
TypeAdjective
Rootसत्यन्त
FormMasculine/Neuter, Accusative, Singular
पार्थिवाःO kings
पार्थिवाः:
Sambodhana
TypeNoun
Rootपार्थिव
FormMasculine, Vocative, Plural
सात्वतीof Sātvati (a Yadu woman)
सात्वती:
Sambandha
TypeNoun
Rootसात्वती
FormFeminine, Genitive, Singular
सुतःson
सुतः:
Karta
TypeNoun
Rootसुत
FormMasculine, Nominative, Singular
सात्वतानाम्of the Sātvatas/Yādavas
सात्वतानाम्:
Sambandha
TypeNoun
Rootसात्वत
FormMasculine, Genitive, Plural
नृशंसात्माone whose nature is cruel
नृशंसात्मा:
Karta
TypeAdjective
Rootनृशंसात्मन्
FormMasculine, Nominative, Singular
not
:
TypeIndeclinable
Root
हितःbeneficial / well-disposed
हितः:
Karta
TypeAdjective
Rootहित
FormMasculine, Nominative, Singular
उदनपकारिणाम्of those who do no harm (to him)
उदनपकारिणाम्:
Sambandha
TypeAdjective
Rootअनपकारिन्
FormMasculine, Genitive, Plural

वैशम्पायन उवाच

V
Vaiśampāyana
P
pārthivāḥ (kings)
S
Sātvatas / Yādavas
S
sātvatī-sutaḥ (a person described as the son of a Sātvati woman)

Educational Q&A

The verse highlights an ethical failure: hostility toward those who have done no harm. It implicitly condemns cruelty and ingratitude, suggesting that dharma requires goodwill and restraint, especially toward the innocent.

Vaiśampāyana reports a statement addressed to kings, identifying a particular figure as an extreme enemy. The speaker stresses that the Sātvatas/Yādavas have not wronged him, yet he persistently acts against their interests, marking him as ruthless.